and fidelity nor can the nature of faith be better notified by the effect or property then if we define it to be a fidelity in all the seruice of God raised from a firme Assent vnto the former transcendent truths of his bountifull rewarding all that diligently seek him that it is alwaies better to obey him then man as shall further appeare from the discourses following And it is already partly shewed in our meditations vpon Ieremy that praiers thus made in faith are still effectuall for obtaining priuate remission of our sin comfort in the day of trouble or for auerting Gods heauy plagues or curses from any land or people if both the suppliants thus qualified hold due proportion with notorious delinquents for number and the frequency or feruency of their supplications with the continuance or stubbornnesse of the other sinnes But he alone truly praies in faith that can with constancy prosecute the right choice of means which faith doth make and faithfully practice such duties as it prescribes for attaining the end whereto it directs 13. If any of you lacke wisedome sayth Saint Iames let him aske of God that giueth to all men liberally and vpbraideth not and it shall bee giuen him But let him aske in faith nothing wauering for bee that wauereth is like a waue of the sea driuen with the winde and tossed For let not that man thinke he shall receiue any thing of the Lord. Why Because he praies not in faith but is double minded and vnstable in all his waies In this doublnesse of mind or distraction of the soule as the word imports doth hypocrisie in his language that knowes the heart and minde properly consist For to pretend or promise one thing and wittingly and expresly though in the secrets of our owne hearts to intend another is in scripture-phrase an act of Atheisme or infidelity An hypocrite hee is in the same dialect that assents vnto the meanes of mans saluation as truely good whiles simply considered but disesteemes them in the actuall choice wherein contrary desires or affections vnrenounced vsurpe a negatiue voice or rather make a maior part of his owne soule against him so as he cannot make good his former promise with his whole Assent From this competition betweene beliefe of spirituall truths and carnall delights or pleasure both challenging full interest in one and the same soule doth that doublenesse whereof S. Iames speak arise And the vnconstancy or wauering of an hypocrite may best be resembled by a Polypragmaticall temper desirous to hold good correspondencie with contrary factions hence often enforced to shuffle from such promises as hee meant to performe when he made them but considered not how farre hee had beene engaged by former obligements or protestations from which being challenged by the aduerse party hee cannot â—â—inch without greater shame or griefe 14. Flattery lying and dissimulation of which hypocrisie is but the brood in the phrase of Gods spirit which searcheth the reines is not to professe one thing with the tongue and purpose another in the heart but rather to protest what for the time present we truly thinke without due examination of the soule or inward parts or resolution to renounce all contrary desires or really to disclaime all interest any creature hath in our minds or affections to the preiudice of the Creator as the Psalmist excellently expresseth this point The wrath of God came vpon them and slew the fattest of them and smote downe the chosen men of Israell For all this they sinned still and belieued not his wondrous workes Therefore their daies did he consume in vanity and their yeeres in trouble When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their Rocke and the high God their Redeemer This conversion questionlesse was not in â—est or pretended only for the present but in their apprehension that made it sincere yet in his iudgement that was greater then their hearts or consciences false and deceitfull because imperfect and irresolute as the Psalmist in the next words instructs vs. Neuerthelesse they did but flatter him with their mouth and they lied vnto him with their tongues The height of their dissimulation as followeth was that their heart was not right with him neither were they stedfast beleeuing or faithfull in his couenant but as their Fathers had beene â— reflectary and rebellious generation a generation that prepared not their hearts and whose spirit was not faithfull with God Nor did this want of preparation or their vnfaithfulnesse proceed from want of purpose to doe God seruice whiles tentations did not assault them but herein rather that like the children of Ephraim being armed and bearing bowes they turned backe in the day of battaile that they kept not the couenant of God and refused to walke in his lawe when the lawe of the flesh did oppose it they for gate i. they did not esteeme his workes and his wonders that hee had shewed them These diuine characters of hypocrisie or dissimulation approues his opinion as well befitting the author that said it was impossible for a Coward to be either an honest man or a true friend For seeing honesty is but a stemme of truth or fidelity his obseruation differs onely in the subiect from that of the wise sonne of Sirach Woe bee to fearefull hearts and faint hands and the sinner that goeth two wayes woe vnto him that is faint hearted for he belieueth not therefore shall he not be defended woe be vnto you that haue lost patience and what will ye doe when the Lord shall visite you More exactly paralelled as well to the occasion and grounds of our Apostles discourse in Hebrewes chap. 10. 11. are these diuine sentences of the same Authour immediatly following They that feare the Lord will not disobey his word and they that loue him will keep his lawes They that feare the Lord will seeke that which is well pleasing vnto him and they that loue him shall be filled with the lawe They that feare the Lord will prepare their hearts and humble their soules in his sight saying we will fall into the hands of the Lord and not into the hands of men for as his Maiesly is sors his mercy From our last resolutions in the former Chapter the Reader will easily conceiue the reason why the same acts operations or practices are sometimes ascribed vnto faith as the chiefe steward or dispenser of spirituall grace sometimes vnto the affection or disposition which it moderates For as faint-heartednesse argues want of faith so patience in aduersity feare of God and constant relying vpon his mercies though springing immediatly from their proper or peculiar habits or affections are enspired and strengthened by faith as blood in the veines is by the blood arteriall 15. If we compare the seuerall growth of sted fast faith and hypocrisie they much resemble the order of composition and resolution
no danger in those courses of life wherewith wee are alltogether vnacquainted but rather wish to meet with temptations new and vncouth because it is more glorious to conquer them then not to be assaulted by them But how can this resolution stand with that daily petition Lord lead vs not into temptation much easier it is to auoide their daunger by refraining all triall of such deceiptfull contentments as make way for them then not to yeeld vnto them after accustomed experience of their pleasant insinuations To be able not to affect their pleasures is a point of Christian valour highly commendable amongst the wiser sort of men and immediatly approueable with God nor is there any that much desires to tast them but is obnoxious with all to be so bewitched by them that he shall thinke himselfe free enough from their entisements when his heart and soule are indissolubly betroathed to them CHAP. V. Our Sauiours parables especially those Mat. 13. Marke 4. Luke 8. most soueraigne rules for the plantation and growth of faith Of vnfruitfull hearers resembled by the high way side and stony ground with briefe caueats for altering their disposition 1. LEt others esteeme of them as they list our Sauiours parables in that they containe the secret mysteries of the heauenly kingdome shall euer as they alwaies haue done seeme to me the most soueraigne rules for planting faith and the matters contained in them the most precious obiects for a Christians choicer thoughts to worke vpon in his selected howers In that it hath further pleased my gratious God to make knowne vnto me not onely the parables themselues which were communicated to the multitudes but our Sauiours diuine expositions of them priuatly imparted to his disciples I cannot thinke either my selfe or others who are partakers of this fauour and not wilfully indulgent to such desires as brought blindnes vppon the Iew to be of their number that are without but rather of theirs to whom it is giuen to know the secrets of the Kingdome of Heauen Yet euen his most perspicuous expositions shall become parables vnto vs if seeing we doe not or will not see if hearing we doe not or will not heare neither vnderstand for in all such vnto the worlds end the prophecy of I saias must be fulfilled By hearing yee shall heare and shall not vnderstand and seeing ye shall see and shall not perceiue This blindnes or dulnesse in hearing which God laieth vpon vs as well as them supposeth a winking or closing of eyes a shutting of eares vnto the word manifested or reuealed For whosoeuer hath eyes or eares though but naturall open to him shall be giuen clearer sight and quickenesse of hearing more of euery kinde in abundance But whosoeuer hath not from him shall be taken away euen that which he hath Rather what he seemed to haue for how can ought be taken from him that hath not yes euen he that vnderstandeth not the word which he heares hath somewhat vntill it be taken from him So our Sauiour instructs vs When one heareth the word of the kingdome and vnderstand that not then commeth the wicked one and catcheth away that which was sowen in his heart Because he had not the heart or courage to set his minde vnto it when opportunity was offered for this actuall and wilfull neglect of such a talent as he had he shall be depriued as well of internall abilities as externall occasions seruing to that passiue capacity or qualification which wee seeke Wherefore let him that heares take heede how he heares least by admission of euery vaine and idle thought hee bring such a brawne or callum vpon his heart as shall make it like the high way side or a beaten path into which the seed sowne findes no entrance but lies exposed to those infernall Harpeyes which as the lamentable experience of our times hath taught vs are still ready to snateh it out of mens mouthes as fast as it enters in at their eares causing them as it were to belch vp the word receiued in vnsauoury talke to vent it in vnseemely iests or secular meriments This ill retention of what is heard argues the heart was not well prepared to heare for which malady the wise Kings prescription is the best s Take heed to thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill Euen the best wisdome of the world is foolishnesse with God vnto whom he sacrificeth folly whosoeuer empties not his soule thereof when he comes to stand before the Lord who accepts of no sacrifice to the contrite and broken heart full onely oâ—â—oâ—row for sinnes committed or thankesgiuing for their remission To bring earthly thoughts into his sanctuary is to tread on holy ground with vnhallowed feet which Moses the man of God was forbidden to doe and we are commaunded to haue ours shod with the preparation of the Gospell How great soeuer our other cares or businesses be wee should at our entrance into the Church winde vp our thoughts as men doe their watches that they beate not on any wordly matter till the time allotted for hearing and ruminating vpon the word receiued be past The bell which cals vs thither should warne all secular cogitations to absent themselues from our hearts otherwise by often hearing we doe but encrease our dulnesse in hearing for the confused sound of the letter without distinct articulation or impression made by the spirit causeth deafenesse in the sense of sacred discipline 2. But of ordinary hearers whom these admonitions most concerne a great part doe not mingle seedes but receiue the pure word with gladnesse minding no earthly matters whiles it is in setting who notwithstanding mightily ouersee in prognosticating of a ioifull haruest by this gladsome or forward spring Such hearts our Sauiour compares to stony ground wherein seed cast shootes vp a pace but withers as fast for want of root Rootes though of trees can goe no deeper then the rocke or stone nor can the word of life sinke deeper into the heart of man then vnto the rootes of his naturall desires or affections these vnrenounced either stifle it in the growth or prohibite the spreading of it any farther then where it can be no annoyance vnto their propagations Such as apprehend the tidings of peace with ioy whilest they are vttered but forthwith relent when the profession of their truth exposeth them to bodily griefe or sorrow are so affected to it as rich men or good house-keepers to pleasant companions whom they louingly entertaine at their tables not willing to enter bonds for bettering their fortunes or any way to endanger the diminishing of their owne estates for releasing these men from hard durance And such warinesse is a point of wisdome whilest practised towards such as we are tied vnto onely in the common bond of ordinary curtesie or humanitie
of vs haue a naturall blindnesse from our birth which he alone cantake away that gaue bodily sight to such as had been shut vp in darkenesse from the wombe The first thing wee apprehend directly and euidently vpon this change is the difference betwixt the state of the sonnes of darkenesse and the sonnes of light and this appeares greater and greater as we becom more conuersant in the workes of light whence springs an eager longing after that maruellous glorie which in the life to come shall bee reuealed whose apprehension though in this present life distinct and euident it cannot possibly be yet from a cleere and certaine apprehension first of the prophets light then of the day-starre shining in our hearts it is euident vnto vs that in due time reuealed it shall be as fully as our soules could wish Beloued saith Saint Iohn now wee are the sonnes of God and yet it doth not appeare what wee shall be but wee know that when he shall appeare we shall be like him for we shall see him as he is 8. Euen vnto this great Apostle that had seene the glory of Christ as of the onely begotten Sonne of God the ioyes which hee certainely beleeued to be prepared for the godly and of which he stedfastly hoped to bee partaker were as yet vnseene But was either his beliefe or hope for this reason lesse euident then certaine Not vnlesse wee make an vnequall comparison or measure them partially referring euidence to one part or quality of the obiect belieued or hoped and certainety to another As well the manner or the specificall quality as the distinct measure of those ioyes hee belieued were vncertaine because not euident or apprehensible But that God had prepared such ioyes for his Saints as no eie had seene such as their conceipt could not enter into the heart of man whilest inuailâ—d with this corruptible flesh was most certaine to him because most euident from their present pledge that peace of conscience which passeth al vnderstanding yet kept his heart and minde in knowledge and loue of Christ Iesus being an infallible euidence of those ioyes which were not euident the sure ground of all his incomprehensible hopes This cleere apprehension of our present estate wee may call an euidence of spirituall welfare or internall sense directly answering to that naturall euidence or certaine knowledge men haue of their health or hearty cheerefulnesse when their spirits are liuely and their bodies strong not disturbed with bad humours their mindes not cumbred or disquieted with anxious carking thoughts Of errours incident to the intermediate state beetweene the sonnes of darkenesse and the sonnes of light if any such there be or to our first apprehensions of this change and of the meanes to auoide them the Reader shall finde somewhat in the two next Sections of this Booke but more particularly in the Treatise Of the triall of Faith or Certainety of inherent grace In this place wee onely suppose as there is no liuing creature indued with those animall spirits that quicken the organs of bodily sense but euidently feeles paine or pleasure so is there none truely partaker of the Spirit of God but hath or may haue an euident feeling of this ioy and griefe of conscience which is to other obiects of knowledge truly spirituall as is the touch to the rest of our senses yet may we not thinke this feeling to bee alike euident in all For one liuing creature excelleth another in apprehension of proper sensitiue obiects all alike euident in themselues but so are not the senses or apprehensiue faculties of seuerall creatures alike nimble quick or strong 9. But for mine owne part the opinion generally receiued amongst the schoole men and other learned Clarkes that faith in respect of speculation or discourse should bee an Assent vneuident hath made mee often to suspect my dull capacity in matters of secular knowledge Aristotles Philosophy I had read ouer and yet could I hardly call any conclusion in it to minde that might with greater euidence be resolued into cleere vnquestionable principles then most effects or experiments reuolution of times affoord may bee into the disposition of a prouidence truely diuine And considering with my selfe how grosly hee should often faile that would vndertake to set forth a comment of my inward thoughts by obseruation of my outward actions when as no alteration of times of persons or places euer swarued from the rules of Scripture I rest perswaded that the same diuine prouidence which guides the world and disposeth all the actions of men did set foorth these euerlasting comments which neuer change of his owne consultations or decrees concerning them Againe acknowledging this eternal diuine power alike able to effect his wil purpose by ordering the vnruly wils of this presentage though their pollicies be of a contrary mould to such as heretofore we haue heard hee hath defeated the former inference as it seemed more religious so more euident then our aduersaries make when from a supposition onely of some infallible authoritie in some present Church they presently assume it must reside in the visible Romish Church representatiue yet this collection they hold euident by the habit of Theologie albeit they admit no discourse in Assent of Faith which is their second fundamentall errour in the doctrine of life another maine roote of Romish witchery For thus farre at least all the Sonnes of God make faith to bee discursiue that fom euident experience of Gods fauours past or present they alwaies inferre a certainetie of the like to ensue To the most of them in their distresse it was euident deliuerance should be sent them although the deliuerance it selfe were not so although they distinctly apprehended not by what meanes or in what manner it should bee wrought The immutability of Gods decree concerning the saluation of his people whether generall or particular being as well knowne as the stability of his couenant for vicissitude of day and night or other seasons the godly euen while they were themselues beset with sorrow and euery where enuironed with calamity or sawe the Church almost ouerwhelmed with vniuersall deluges of affliction might resolue for the generall that all in the end should turne vnto their good that continued in faith and loue to the Redeemer as vndoubtedly as men at mid-night may gather that the Sunne shall arise though they know not in what manner whether vnder a cloud in a mist beeset with vapours or appearing in his naturall brightnesse Thus saith the Psalmist Heauinesse may lodge with vs for a night but ioy commeth in the morning Yea thus saith the Lord which giueth the sunne for a light to the day and the courses of the moone and of the starres a light to the night which breaketh the Sea when the waues thereof roare his name is the Lord of Hoasts If these Ordinances depart out of my sight then shall the seede of Israell cease from being a nation before
effect by disenabling their apprehensions For knowledge or perfect apprehension applied to these subiects we speake of besides a representation of their logicall truth or correspondencie includes an impression of their esteeme vpon that part wherein the affection is seated The want of disposition to receiue such impression or rather the temper most opposite to it is that which in Scripture is called hardnesse of heart 10. From these grounds of true Philosophy we may reduce the reasons why the naturall man so hardly assents to matters of his owne saluation vnto these two heads The one because they are so directy opposite to the chief obiect of his corrupt desires the other because these are so strong and deeply diffused throughout the substance of our soules For all affections set on matters contrary to these we should affect according to the degrees of their strength more or lesse either mussle or sheath the edge of our wits that they cannot pierce into truth or goodnesse or weaken that intention of mind which should whether actiuely or passiuely worke the mutuall penetration betwixt truths proposed and the apprehensiue facultie Thus we see by experience that men proue most expert in those arts or sciences whereto they are most inclined by nature and are though otherwaies dull oft-times very witty in that subiect whereon their desires are chiefly set their conceits in others being vsually but forraine and borrowed from their delightful apprehensions of matters most familiar Our readinesse againe to belieue whatsoeuer is plesant to our nature or lies in the way to our especiall purposes plainly argues the backwardnesse of our beliefe in diuine misteries to be vsually if not wholly from naturall propensions to sensuality or secular contentment And that the former vnaptnes in youth especially to perceiue truths morall or theologicall doth not spring from any inherent dulnesse in the Intellectiue faculty were the motions of it towards such points proposed free vnfettered is euident in that their wits are in that age for the most part sharpest and able with ease to perceiue the truth of such Mathematicall conclusions as will hardly enter into riper iudgements much lesse doth this inconuenience spring from any faintnesse in their endeuours for their spirits are most liuely therefore onely from the abundance of affection or heat of passion which secretly disswade their vnderstandings from all acquaintance with such obiects as are repugnant to themselues Of laughter sayth the wise King thou art madde and of ioy and pleasance what is this thou doost Now these being the chiefe markes whereunto young men stretch their wits seldome haue we seene any of that ranke without extraordinary education to recouer their right mind in matters pertaining to God vntill he binde them on their beds of sorrow and scourge them with the roddes of affliction But then they become more docile auditors of sacred lore then men of mature age are vnlesse formerly accustomed to penitency or long trained in the scholle of Christ because the affections of youth though more violent in their motion are not so stiffe or stubborne in the habit and young mens hearts euen because vnconstant or lesse setled are more apt to repent then old mens are oft-times hardned by affliction through too much constancy in their wonted courses No man I thinke hath either so much or little acquaintance with suddaine passions as to be ignorant that their violence for the time being quite blinds the soule in such matters as at other times it sees most cleerely and drawes it oft-times to a liking of what it otherwise hath condemned From which experience reason free from partiality will collect that strength of habituall affection makes vs vncapable of diuine knowledge partly by hindering the natiue cleerenesse of the apprehension partly by weakning the Assent or adherence to what we apprehend partly by breeding an obstruction in the soule or by resisting the impression of such truths as contradict and countersway them For suddaine or violent passions differ from strong habituall affections or desires but as actuall motions do from inclinations or propensions 11 From these considerations we may gather that the vsuall distinction betweene the speculatiue and practique vnderstanding and the will ariserh not from any diuersitie in the faculty but onely in the obiects willed or vnderstood For of them some haue affinity or repugnancy to affections or propensions to their obiects and with referrence to these the intellectiue nature is denominated practique and is said to will or nill These termes in vsuall speech including alwaies a competition betwixt seuerall goodnesses proposed Others haue neither affinity or repngnancy at least directly with any sensitiue affection a naturall inclination saue onely that contemplation of the truth causeth such a transcendent delight in the intellectiue nature as euery conuenient obiect doth in its proper faculty and in respect of these the vnderstanding is denominated speculatiue A scholler might make shew of curious skill in metaphisicall contemplations as many yeers together as Scotus is said to haue studied the naturall motion of bodies before any practicall wit or polititian did either enuie or contradict him vnlesse it were to make himself sport whereas should he but defend som paradoxes of the like subiect in the Schools or seeme to know more of such matters then others of his profession doe he should quickly perceiue that he had stird a wasps nest Now as in the ciuell conuersation abroade or in publique societies a man may professe skil or insight in diuerse matters without emulation or corriualshippe but shall bee instantly crossed and thwarted if he seeme but desirous of acquaintance of some others or knowledge of the same truths in different companies so may our intellectiue faculty within this little world or domestick common-weale euery one of vs carries about with him affect some obiects without check of any contrarie desire or inclination but others he cannot so much as seriously think vpon without ielousies discontents reluctations or distractions The obiects whose contemplations exasperate no opposite propensiōs either to obscure their apprehensions retradate their assent or dull their impression are matters most abstract from vse of moral or religious life especially the mathematiques whereunto many Gentlemen are happily therefore most addicted because the most curteous studies they could conuerse with Their truth is certaine and their delight resulting from the apprehension of it sincere because not preiudiced by opposition of other desires Knowledge of generall Theorems breeds a longing after more particular corrolaries or conclusions which from the highest to the lowest as little controule any ambitious thought or wanton purpose as the most vniuersal principles in that faculty So is it not in moral discipline no not in the most vseful Poets or Historians in which many things wil often apply themselues and such as delight in the general wil be loath to diue too farre into particulars least they find the pictures of their owne passions or resolutions truly
Salomons raigne that he deemed vs sufficiently charged with thankefulnesse to our Creator in that we were enioined to remember him and vpon this consideration he exhorts vs to take the inuentory of what we receiued from him in our creation in those dayes wherein we most delight in which the characters of his blessings bestowed vpon vs and their true worth are most fresh and sensible in all our faculties well knowing that if wee deferred this suruey til old age come vpon vs in which life it self becomes a burthen our returne of thanks for fruition of it and the vnpleasant appertinencies would be but wearyish Remember now thy Creator in the dayes of thy youth while the euil daies come not nor the yeeres drawe nigh when thou shalt say I haue no pleasure in them While the sun or the light or the moone or the starres be not darkned nor the cloudes returne after the raine c. 4 In like sort as well in sacred as common though lesse in the schoole language the greater the schoole-mens folly to know or belieue include not only a logicall conceit of the things we know or of their truth considered in themselues but withal a right esteeme of their worth or consequence in respect of vs. The originall of these scholastique solecismes in morall or sacred arguments iâ— I mistake nor ariseth hence that intentionall or abstract truths whereunto in younger daies wee are most accustomed being most comprehensible and best known we vse our apprehension or conceit of them because definite and vnuariable as the fittest scale to measure matters of morality not considering that these require more dimensions then obiects meerely speculatiue that their degrees are of another size and oft-times asymmetrall with the former that our soules for the exact discernment of their quality require a more peculiar touch then that light tincture or impression they haue taken from matters logicall mathematicall or meerly secular albeit all true knowledge euen of these must be commensurable to the subiect we professe to know rightly propâ—â—â—tionate or rather actually reaching to that end where at it leâ—els Euen in matters secular or most abstract if we wel obserue that conceit or knowledge which in respect of one obiect or some subordinate end thereof is exact and perfect applied either to an obiect altogether different or to an other end of the same will appeere to be meer ignorance or knowledge either imperfect or impertinent 5 Know we may the length or circumference of some plot of ground to an haire-breadth and this abundantly sufficeth euen curiosity it selfe in him that hath no other intent then to course or exercise in it In iourâ—ying or shooting wee examine not how wide but how long the countrie is through which we roue or trauâ—il but the exact knowledge of this dimension would little auaile a surueier vnlesse he haue skil withall to gather the iust quantity of the whole surface from the breadth as accurately knowne as the length or he that could from these two dimensions curiously calculate thus much should be accounted meerely ignorant in measuring timber or other solids vnlesse he knew th 〈…〉 icknesse of them and from the distinct knowledge of all three dimensions to notifie the iust quantity of the whole masse or substance the most accurate knowledge whereof vvere little pertinent to him that stands more vpon their weight then magnitude both which onely to know vnto a scruple would argue ignorance in him vnto whose purpose or profession the notification of their qualities vse or operation were only or principally necessary 6. Such a difference as I haue specified betweene knowledge of lines and plaine figures betweene them and solids or betweene the quantity of such bodies as their weight or quality we must imagine betweene the knowledge of truths speculatiue and morall or betweene meerely morall and diuine concerning our owne saluation The conceit or knowledge of these last how exact soeuer it be if it be only in the braine and imprint not the true character of it selfe vpon the affection is no better to a Christian then it would be for a Carpenter to know the length oâ— bredth of a peece of timber without the thicknesse or all three dimensions without any iudgement whether it were sound or faulty whether rightly seasoned or vnto what vse it would best serue in building It would be all one as if a Physitian or Apothecary should know the picture shape or colour of any hearbe in Mathiolus or other Herbalist ignorant of its vertue or operation or how it should be prepared for medicine Or as if a Merchant or Auditor should be able to display all the perfections nature hath bestowed on goâ—d 〈…〉 other mettals not acquainted with the worth of it 〈…〉 ents or in what countries it is most currant Briefly seeing all knowledge must be measured by the vse or end and this in the subiect we treat of is the saluation of our soules whereunto we growe by newnesse of life our knowledge cannot be perfect vnlesse terminated to a right structure of affections in the heart answerable to the Idea or modell of truth in our braines vnlesse it bring forth readinesse or promptitude in euery faculty to put such precepts as require their seruice in execution Of these two parts of Christian knowledge the one in the head the other in the heart much better the former were defectiue then the latter He that knowes rightly to husband the ground he enioyes what part is good for medow what for pasture what for corne what for this kinde of graine what for that how euery parcell may bee imploied to the best commodity of the owner may be ignorant in suruaying or drawing a right plat-forme of it with lesse losse then he that could suruey it most exactly but hath no experimentall skill at all in tillage or husbandry Now seeing our Sauiour tels vs his father is an husbandman and is best glorified by such fruites as we shall bring forth vnto saluation the true end of Christian knowledge he may be truly sayd to know more at least better then others doe that can improue whatsoeuer he heares or reades to the benefit of his owne soule and imploy those faculties God hath giuen him to his seruice It shall be little or no preiudice to such a man albeit hee cannot draw a map or perfect systeme of diuinity or deduce one diuine attribute from another Albeit he that can do this and leaue not the other vndone shall receiue his reward according to the measure of his talent rightly imployed But if his chiefe knowledge consist in distinct conceiuing of the deity or methodicall discoursing of diuinity this glorifies God but as the Painter doth the party whose picture hee hath exactly taken whereas our Creators glory must shine not in liuelesse painted words but in our workes patternized to his image renewed in our minds as towardly children expresse their noble ancestors worth by liuely resemblance of
regeneration may be one and the same in such as perish and those that are saued so cannot the radication or working of it be so the seed which fell by the high way side in stony ground among thornes and in good soile is supposed by our Sauiour one and the same but the radication of it was in some none in others too shallow in others it failed in the setling or taking Thus charity was to be raised in these Corinthians hearts by faith for essence and quality one and the same with that whereby they wrought miracles but by the same faith rightly set firmâ—lier rooted and better taken in their harts or center wherein naturall desires concurre so as it might spread it selfe vniformely with them directing them vnto obiects spirituall and good and fix them fastest vpon such as it adiudged best and most effectuall for edifying themselues and others For had these Disciples by Saint Pauls example a affected no knowledge so much as to know Iesus Christ and him crucified had they gloried in nothing saue in the crosse of the Lord Iesus Christ cructfying them vnto the world and the world vnto them both which were principall lessons of faith or had their Assent or adhaerence vnto Gods loue and mercies in Christ beene as firme and sure as their perswasions of his power to produce effects beyond the course of nature it had wrought as great miracles in themselues as it did in others euen the same minde which was in Christ Iesus such loue to all his members though their corriuals in spirituall guifts as he bare to them when they were his enemies and that was a loue truely wondrous The arguments brought by Pontificians to prooue the faith which worketh miracles and iustifies vs to be the same make in my iudgement most against themselues if we consider that these ministeriall effects wrought vpon others were but emblemes of those internall miracles which faith once rooted in the heart and set vpon it proper and more principall obiects alwaies workes in the belieuers themselues To cast out diuels was but a signe of that conquest which true faith in Christ alwaies obtained ouer hell and death to speak with new tongues but a pledge of that renouation which true faith alwaies workes in the heart and conscience to take away serpents a document of the vertue of faith in resisting or deading such temptations as made way for death into the world the drinking of deadly poison without hurt a sensible token of that soueraign antidote which true faith affords against all the infections our eares are often enforced to sucke from others pestiferous perswasions health restored to others by laying on of hands an irreuocable earnest of that eternall saluation which Faith if firme and rightly set neuer failes to take sure hold of as Gregory excellently expounds that saying of our Sauiour And these signes shall follow them that belieue In my name shall they cast out Diuels they shall speake vvith newe tongues they shal take vp serpents and if they drink any deadly thing it shall not hurt them they shal lay hands on the sick they shal recouer 6. Howsoeuer vpon these reasons the Apostle grounds that exhortation in his very entrance into that discourse couet ye earnestly the gifts and yet shew I vnto you a more excellent waâ—e Loue he meant wherein they might eagerly striue to excell each other without any danger of dissention Many admirable commendations he bestowes vpon it in the words following to kindle a desire of it in their harts as well knowing their faith to be strong enough in matters they much affected but not qualified for iustification because not rightly planted noâ— set on such obiects as would bring forth Christian loue and true humility but rather pride and contention Far was it from his thoughts that the ardour of this sweet affection could otherwise kindle then froÌ„ a firm beliefe ful adhereÌ„ce to the loue of God For we loue him because he loued vs first yea because d vve haue knowne and belieued the loue that God hath to vs for God is loue nor can we faithfully apprehend this attribute in him but it will prodâ—ce the like affection in vs. And yet for the right planting and radication as well of faith as loue spirituall thence springing the exercise of brotherly kindnesse or nourishing of good naturall affection is alwaies auaileable and was peculiarly necessarie vnto this people whose contentious spirits did hinder the right growth and peruert the vse of that faith which God had giuen them Generally the ordinary meanes appointed by God for the right fashioning of Christ in our hearts is the precedent practice of those duties which the doctrine of faith enioines vs as shall hereafter be shewed 7. To such as waigh the circumstances aboue expressed Saint Pauls meaning in the words late cited may best be gathered from the like speech of S. Iames He that keepes the vvhole laâ—e and yet faileth in one point is guilty of all seeing his failing in the one as shall appeare witnesseth he keeps none aright The ground of this inference presupposed these words If I had all faith so that I could moue Mountaines and had not loue I vvere nothing sound as if the Apostle had sayd though I had faith of force enough to produce variety of miracles and all other effects whatsoeuer and yet not effectuall to bring forth Christianloue neither I nor it were anie thing vvorth For in that it works not loue it is apparently dead in it selfe vnable to giue life to any but once firmely belieuing Christ loued vs it is impossible we should not loue him againe and for him our neighbours not belieuing this truth aright wee cannot belieue any other point as we should nor by that faith which rooted as our Sauiour speakes in an honest heart brings forth fruit with patience to saluation Is there any Iesuite that will or dare affirme that faith the Corinthians had was altogether such as Saint Paul ascribes righteousnesse vnto such as the Prophet speakes of when he sayth the iust shall liue by his faith For of that faith Paul being witnesse the performance of Gods will and patient expectation of his promises or as Romish writers confesse feare of God entire submission of our mindes vnto his will and stedfast reliance vpon his prouidence are infallible consequences 8. The Schoole-mens collections from the former place of Saint Paul that charity is as it were the soule and perfection of faith are of as little validity as if from this of Saint Iames late cited I should inferre some one Commandement to be the form or soule of all the rest because if we transgresse one that for example Thou shalt do no murther our obseruation of all the rest should profit vs nothing to saluation Or if the Reader will remember the definition or proprieties of faith last set down this conceit is as preposterous as if we
death Thus much of true faith and the errors concerning the Nature of it It remaines we intreate of misperswasions concerning the possession or presence of it with the right vse of it and other spirituall graces that attend it SECTION 2. Of immature perswasions concerning mens present estate in grace with the meanes to rectifie or preuent them CHAP. I. The generall heads or springs of hypocriticall perswasions with briefe rules for their preuention 1. HHappy were we whom God hath appointed to sowe good seede in others hearts because not altogether without hope to see some fruits of our labours if this censorious age would permit vs to strike as freely at the rootes of Atheism infidelity or hypocrisy as it is ready to censure Atheists Infidels Hereticks or Hypocrites To me it hath often seemed a question very doubtfull but farre aboue my capacity to determine whether such as reuolt from the orthodoxall Church vpon obseruation of monstrous dissonancy betweene the truthes professed in it and the professors liues or resolutions be in case better or worse then such as embrace true religion vpon no better grounds then they or their confederates oppugne it Thus much the word of God will warrant that the portion of hypocrites shall be the bitterest in the life to come And yet hypocrisie if it be of that stampe which our Sauiour so much condemnes is alwaies moulded in that deepe notice or strong perswasion which men haue of their owne loue and others opposition vnto diuine truthes of their owne diligence and others negligence in performance of sundry duties expresly required by Gods lawe And this is a miserie of miseries peculiar to the hypocrite that whereas the height of others impiety ariseth from their opposing the way of truth and godlinesse this monster the more he detests falsehood and error or the impietie whether of others practises or opinions the more still he increaseth his owne corruption and warres vnwittingly against his owne soule For seeing loue to himselfe indulgence to his deare affections or carnall glorying in prerogatiues perhaps spirituall is the common roote as well of his imaginary loue vnto such points of truth as haue some kinde of coniunction with his humours as of the detestation he beares to others obliquities that in life or profession ill consort with him the oftener he lookes either on their knowne transgressions or his owne precise obseruance of such duties as by nature hee is addicted or otherwise accustomed to by both meanes he more pampers and nourishes that vicious habit whence the forementioned bad fruites did growe And thus at length by vsing the helpe of strong but impure vnruly affections to abandon particular errors he ouerthrowes his owne soule as the ancient inhabitants of this land did their state by vsing the Saxons aide to driue out the Picts 2. After this manner the Iew by nursing a loathsome conceit of Publicanes and open sinners dissoluâ—nessesse not tyed vnto so much as any solemn acknowledgement of their misdeeds or set forme of repentance tooke a surfet of those outward ceremonies which God had ordained as sauees to sharpen not as foode to satiate his appetite of sauing health Other-whiles fiercely bending his indignation against the idolatrie of the heathen by too much depression or debasement of their folly he sublimated his owne naturall inclination vnto pride and haughtinesse into presumptuous boasting in the purity of that lawe which God had giuen him by Moses Whence in the fulnesse of time sprung an irreconcileable hatred of the long expected Messias desperate contempt of his Gospell and wilful refusall of saluation preached in his name But howsoeuer the deadlinesse of this disease was most conspicuous in the fall of Gods chosen people whom wee may without suspition of slaunder seeing the holy Ghost hath written the obseruatioÌ„ safely charge with the infection yet the danger of it amongst all professors of true religion throughout euery age and nation continues the same as hauing a perpetuall cause in nature For whether wee speake of contraries morall or phisicall the enmities of the extreames is alwaies greater then betwixt them and the meane from which they alwaies so much further decline as they more eagerly entend their force each against other The greater strength heate and cold from their vicinity gather whether by mutual irritation or a secret kinde of daring each other to combate or by a stricter vnition of the materiall parts wherein their forces lodge the more both disagree with the luke-warme temper The more likewise the prodigall detests the niggards manners or the niggard his the farther both roaue the one ouer the other short from that marke whereat they aime but which truly liberality only hits And as the mutuall discord of extreames grows greater by the increase of their seueral strengths so the hastie or violent introduction of the one into a subiect capable of both makes waie for the others entertainment and excludes the meane which findes no entrance but where it is vshered by moderation So water too much or too violently heated is more apt to freeze then to retaine the middle temper Young prodigalls we often see turne old niggards seldome liberall vnlesse their education haue been exceeding good their naturall discretion extraordinary or the seeds of vertue in them very strong And what more vsuall then for a niggards feast because not agreeable to his ordinary disposition to smell of waste and prodigalitie Buzzards by naturall constitution through extreamity enforced to take heart and turne againe ouerrunning valour boisterously rush into fury And desperate hotshots once made to feele the smart of their folly become afterwards basely timerous The Cynicke could spurne at his fellow Philosophers pride but so as his scornfull heeles did bewray his preposterously proud ambitious heart 3. Are these obseruations true in workes of nature or morall affections onely and not in perswasions of religion Yes euen in these also for hath not the vntimely heat of indiscreete precisenesse disposed sundry in our daies to freeze the sooner in the dregges of Popery Haue not others mounted so high in groundlesse and presumptuous confidence that their sudden fall hath made them sinke for any helpe man could affoord without recouery into the very suds of melancholy and desperation Others vpon a dislike of their former hot enforced zeale haue changed their wonted confidence into carelesnesse and become open professors of licentiousnesse like the possessed childe in the Gospell falling sometimes into the fire sometimes into the contrary element And experience prooues it so common a thing for young Saints such I meane as affect to be ripe in holinesse ere well growne in ordinary discretion or common honesty to prooue old diuels that the bent of nature vnseasonable or too much curbed in the parents oftentimes burst out in the vnbridled affections of their children 4. The reason of the experiments whether in nature moralities or religion is as perspicuous as they are true For contrarie exstreames alwaies
or of whom we expect no greater good then vsuall delight but it should be odious and detestable if it were shewed towards such as haue engaged their liues lands or goods for vs or vnto them in whose defence or maintenance our very liues and substance are due as to our Prince our parents or country But for the euerlasting kingdome what can be too deare Not the whole world if we had it and all the holdfasts it can lay vpon vs. The passiue incapacity or bad quality of the vnregenerate which in proportion answeres to stony ground is in generall impatiency of aduersity and that but a veine or seame of mans hard and stony heart before it be rightly enstamped with that fundamentall precept of denying himselfe and loosing life for CHRISTS sake which in effect containes as much as Moses tables and the Prophets The branches of this generall aduersitie which though in the purchase of so glorious a Kingdome doth offend vs are of diuers kinds not all alike apt to endanger euery nature or disposition To be crost in suites of honor or preferment is vnto some as bitter as death but many there be who haue wained their thoughts from great matters and yet can hardly brooke a broken estate or places far below their education or merits in mens esteeme that be indifferent Others not greedy of glory or farre spreading fame are iealous of their reputation within it precincts and very impatient of disgrace amongst their equals or acquaintance whereof notwithstanding we should be sorry onelie to giue iust occasion but glad to suffer it vniustly laid vpon vs for truths sake All of vs haue some or other tender parts of our soules which we cannot endure should be vngently touched euery man must bee his owne methodist to find them out and to accustome them by little and little to more familiaritie with those grieuances whose assaults if suddaine were like to daunt them when they should fight the good fight of faith All of vs haue many secret concomitants of life from which we cannot willingly part our safest course would be gently to cut the strings or loose the ligaments one after another which tie vs vnto this present world that we may be drawne out of it as our teeth by this method are out of our lawes with lesse dfficulty when God shall call vs. O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vex him and that hath prosperity in all things yea vnto him that is yet able to receiue meate To like purpose if I mistake not the circumstances was his meaning Illi mors grauis incubat Qui notus nimis omnibus Ignotus moritur sibi That knowledge onely count thine owne Which to thy selfe thy selfe makes knowne The life men liue by fame is light Death alwaies sad without foresight CHAP. VI. Of that temper of heart which in proportion answeres to thornie ground of the deceitfullnesse of riches how difficult a matter it is to haue them and not to trust in them The reason why most rich men of our times neuer mistrust themselues of putting this trust in Mammon _1 BVt many as was intimated in the former parable that can hold the armor of faith close about them in stormes of aduersitie are often enticed to put it off by faire countenance of the world or smiling graces of blind fortune wooing them to follow the vnlawfull fashions of her Court. Many Confessors in time of persecutions haue prooued apostataes and factious schismatickes after long peace and prosperity Now it would be I thinke lesse grieuous for a traueller to die in a farre Country in his setting foorth then to be drowned within ken of shore at his returne a misfortune more ful of misery then can be expressed to haue escaped Sylla and Charibdis rage or safely to haue passed the streights of Magellan and afterwards through carelesnesse to cast away both ship and passenger vpon the golden sands of Tagus Orinoque or Riodel plato Much harder notwithstanding is their mishap which begin in the spirit and end in the flesh not that they were at any time actuall participants of the sanctifying spirit but that they had a resolution in it kind truely answerable to his prescriptions vntill some aduentitious contagion of the flesh did pollute and corrupt it The imperfection of these mens constitution our Sauiour exemplifies by ground in it selfe not bad but wherein good seed well sowne comes to no proofe by reason of thornes brakes or such other weedes or trash as vsually grow vp in the fields of sluggards or men so detained with other businesses that they cannot intend their husbandry The meanes whereby weedes hurt the corne are especially two either by stealing away the strength and vigor of the soile which should nourish it for which reason trees too closely set cannot thriue or by a kind of antipathy or secret enmitie which may bee either in the essentiall properties of the very seeds or roots or in the cumbersome vicinitie of the blades or stalkes each according to their strength apt to stifle other That which in respect of our spirituall growth in faith answeres in proportion to thornes or tares amongst corne is in generall worldly care or sollicitude especially the deceiptfulnesse of riches or voluptuous life It is hard to handle pitch and not to be defiled with it it is harder for the soule of man to be much conuersant in any matter and not take some touch or tincture from it whence all acquired inclinations good or bad vsually spring according to the different qualities of the obiects whereto wee are much accustomed From this aptitude of the soule to receiue impression from externals it fals out that as men set to wooe or deale for others take often oportunitie to bespeed themselues so these things which are first sought for onely as ordinarie meanes for attaining some good end vsually intercept the desire or loue we beare vnto the goodnesse of it which is successiuely infinite For things in themselues good admit no stint of desire but the more we possesse of them the more we seeke which desire or inclination once alienated from the end vnto the means makes vs exorbitant in all ouâ— courses This miscarriage of our intentions is the sourse of all idolatry of superstition of hypocrisie of all inordinatenesse in moralities and is hardest to be preuented in the most ordinary or necessary meanes of life as in meates and drinks in gathering riches and worldly substance The reason is obuious in as much as our soules are as apt to receiue impression from these obiects as from others and yet must of necessity be most conuersant in these 2. Sport or bodily exercise is meate and drinke to youth of better mettall of which who is carefull for the belly saue onely to satisfie present appetite or to enable their bodies to actiuitie yet by eating well
vpon such occasions or prouocations the stomach will come in time to prescribe or pleade a custome and plenty of foode though first sought for necessity or encreasing of ability is afterwards necessarily desired though to the ouercharging or disenabling of nature To be enamoured with the sight of money is more naturall to young choughes then children vnto whom notwithstanding once comen to yeares of discretion and left to their owne care or prouision the vse of this mettall as the world hath now decreed is very necessary for supplies of life in euerie kinde and mens desires to have it for this end often multiplied or reiterated â—et ouer the soule to loue it selfe for it selfe as too much familiarity or frequent conuersation with creatures not so amiable entice men otherwise fit watches for more comely personages to follie and vnlawfull lust And this is the mischiefe of mischiefes that the fruition of money or coine being permanent the inordinate inclination to it still increaseth with the acquisition of it though lawfull This the Heathen had obserued as an axiome almost without exception amongst those that knew not God a Crescit amor nummi quantum ipsa pecunia crescit Our loue to pelfe doth alwaies grow as fast as pelfe it selfe doth flow And from notice of the danger whereto increase of wealth expose mens soules the Psalmist thought that admonition necessarie If riches encrease set not thy heart vpon them Euery vice is a kinde of madnesse in respect of that vniformity which accompanies faith and Christian sobrietie yet many vices there be very foule in the act which leaue a sting behind them and by scourging the minde procure dilucida interualla wherein the doctrine of life may be clearely represented and make some impression vpon their soule But such is not the nature of auarice or ambition of men polluted with which diseases what one in another case hath said is most true Qui nunquam delirat semper erit fatuus as they bewray no spice of frantickenesse in the actuall prosecution of what they entend so they remaine perpetuall idiotes in continuing their sinister choice 3. It would bee a matter very difficult to finde a man in this age in whom the word of God as farre as the eye of mans obseruation can pierce had taken better roote or more vniformely branched it selfe into euery commaundement of the Law then in that rich man or as Saint Luke entitles him that ruler which came running yet not forgetfull of good respect vnto our Sauiour for kneeling he tenders this petition Good Master what shall I doe that I may possesse eternall life That as well the appellation as his desire was sinccre and not pretended is manifested by our Sauiours loue which was neuer set on outward feature or externall complement but on internall integrity and ingenuitie His profession of obseruing all the commaundements from his youth had his owne heart beene a competent iudge of his demeanor was not hypocriticall but true for such had his care and resolution beene But he that was greater then his heart perceiued some thornes or weedes already taken which would oâ—ertop the good seed sowen in it and keepe down his thoughts from growing vp to heauen whereunto our Sauiour would haue exalted him could ye haue suffered the extirpation of these weedes One thing is yet lacking to thee goe and sell all that thou hast and giue to the poore and thou shalt haue treasures in heauen and come follow me taking vp thy crosse But he was sad at this saying and went away sorrowfull What was the reason his heart was with his treasure and care of keeping it or secret delight in inioying it being crept into the same roome did sucke away that vertue and influence wherby the word sowen should haue receiued strength and increase alienating part of his soule from God whom he was to loue with all his soule with all his heart and all his strength The reason of his heauy and sorrowfull departure as it is expressed by two Euangelists was not any vnsatiable desire of riches or vnconscionable meanes to get them his chiefe fault was that he was maruellous rich or as S. Marke saith that he had great possessions For to haue these but in competent measure and not to trust in them is a more extraordinary blessing of God then their greatest abundance though gotten without extortion fraud or coosenage Nor is it the deceitfull and fraudulent meanes commonly vsed in gathering wealth but the deceitfulnesse of it howsoeuer gathered which choakes the word and makes the heart wherein it is sowen vnfruitfull If wee rightly obserue the bounds or limits whereby the seuerall parts of this parable are distinguished and their peculiar disposition whom our Sauiour represents vnto vs by thorny ground his phrase doth intimate that the very presence of riches and large possessions though neuer sought for though scarce expected will inchant mindes otherwise free and liberall with a secret delight in their fruition and a desire to retaine if not to encrease them and so by degrees vnobseruable breed such distempers in the soule as will be ready to bring forth death ere they can be discouered as bad humours oft times gather in strong bodies neuer descried but by some straine causing them to settle or make head against nature on a suddaine without due obseruance of our temperature whether naturall customarie or accidentall right choice of seasonable exercise and moderation of cares in our studies or businesses such grieuous maladies as were now mentioned may grow ripe when wee least thinke albeit we had Phisitians more skilfull then Hypocrates Galen or Celsus to appoint the set times of all our râ—pâ—sts â—o approoue as well the qualitie as quantity of what we eat or drinke or to ouersee vs sleeping or waking perpetually directing vs from the right vse of other meanes ordained for preseruation of life and health More secret by much and more insensible is the gathering of this spirituall disease for whose auoidance we now aduise euen in men that make great conscience by what meanes they encrease their wealth and will not aduenture on any bargaine though neuer so good without particular warrant from the word of life or some peculiar prescriptions from the learned Phisitians of their soules Nor is there any meanes to preuent the danger saue onely by continuall exercise of good workes almes and other deedes of charitie by prudent carefulnesse to improoue their substance gotten as farre as may be to Gods glory and oft times by voluntarie abstinence from lawfull gaine which by their forbearance might befall the poore brethren For a rich man to know how well he loues his riches that is to discouer the instant danger of his disease is otherwise impossible vnlesse he were put to such a plunge as this young man was vrged to forsake them vtterly all at once which hee doubtlesse that vseth not such charitable exercises as are here mentioned would
not in them much lesse doth our felicitie Now as in all mens iudgements he liues much better that is able to liue of his owne then he which hath the same supplies of life in more competent measure from his friends beneuolence so much happier is that soule which hath delight and contentment competent within it selfe then that which hath them heaped vpon it from without seeing all the delights or pleasures these can beget suppose a precedent paine or sorrow bred from desires vnnecessary in themselues but such as lay a necessity vpon vs to satisfie them whiles wee haue them It is pleasant no doubt to a woman with childe to haue what shee longs for but much more pleasant to a manlike minde neuer to be troubled with such longings Not to need honour wealth bodily pleasures or other branches of voluptuous life is a better ground of true peace and ioy then full satisfaction of our eager desires whilest they are fixed on these or other transitories The strength of our spirits by whose vnited force our vnion with the spirit of truth must be ratified is much dissipated by the distractions which their very presence or entertainment necessarily require so doth the life and rellish of all true delight internall into which the true peace of conscience must be engrafted exhale by continuall thinking on things without vs. Finally whiles we trouble our selues about manie things it is impossible we should euer intirely possesse our own soules with patience or make the best of them for purchasing that vnum necessarium that one thing which is onely necessary But these are points which require more full peculiar treatises to which many Philosophers especially Plato Aristotle Seneca Plutarch and Epictetus haue spoken much very pertinent to true diuinity as shall by Gods grace appeare in the Article of euerlasting life As in some other particular discourses framed some yeeres agoe for mine owne priuate resolution The counsell I here commend vnto the reader is no way dissonant vnto Saint Paules aduice vnto his dearest sonne Godlinesse with contentment is great gaine for we brought nothing into this world and it is certaine we can carry nothing out and hauing food and raiment let vs therewith be content But they that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition For the loue of money is the roote of all euill which while some coueted after they haue erred from the faith and pierced themselues thorough with many sorrowes But thou O man of God flie these things and follow after righteousnesse godlinesse faith loue patience meekenesse Fight the good fight of faith CHAP. VIII Of the goodnesse or honesty of heart required by our Sauiour in fruitfull hearers of the ordinary progresse from faith naturall to spirituall and the different esteeme of diuine truthes or precepts in the regenerate man and him that is not but sincerely desires to be such vacancie to attend all intimations of the spirit to be sought after by all meanes possible That alienation of our chiefe desires from their corrupt obiects is much auaileable for purchase of the inestimable pearle 1. IF riches loue of honour or voluptuous life make the soule so vnfruitfull that temper which in proportion answeares to good soile well husbanded presupposeth a vacuity of these desires The positiue qualification whereto these negatiue properties are annexed is more particularly described by our Sauiour as Saint Luke relates in his exposition of this parable Eut that which fell in good ground are they which with an honest and good heart heare the Word and keepe it and bring forth fruit with patience Vnto such honesty or goodnesse of heart apt thus to receiue and retaine the word of faith heard is required first a sincerity of intention or choice which presupposeth a distinct and vncorrupt notion of good and euill secondly a constant resolution of prosecuting the right choyce made which presupposeth a greater freedome or liberty of practique faculties then can bee found in the couetous ambitious or voluptuous For their desires as all concupiscences of the flesh preiudice the sinceritie of the intention or choice by corrupting the notions of good and euil and maime our resolutions withal to follow what is euidently best by counterswaying or resisting our inclinations vnto goodnesse The point most likely to trouble a curious inquisitor in this argument is whether vnto the bearing of fruit with patience there bee required a goodnesse or honesty of heart precedent to the infusion of sanctifying grace or that faith by which the iust doth liue as vnto a faire croppe there is a goodnesse of soile requisite besides the goodnesse of the seed sowne in it To my capacity he should much wrest our Sauiours words and offer violence to his spirit that should deny the truth or proportion of this similitude Nor can I perceiue any inconuenience not easily auoidable by application of the former distinction of a twofold goodnesse or honesty one commendable onely in it kinde or by way of meere passiue qualification in it selfe of no more worth then a field ploughed but vnâ—own another acceptable in the sight of God as the croppe or fruit is to the husband-man The former is ordinarily precedent the later alwaies subsequent to true and liuely faith All soiles at least in this our land are though ploughed and manâ—red alike vnapt to bring forth good wheat sweet grapes or other precious fruit without seeds precedent yet not all alike apt to bring forth fruit sowne or planted in them supposing their â—illage or husbandry were equall It is alike true of all the sonnes of Adam that all by nature are the sonnes of wrath all destitute of the grace of God all alike vnapt to doe any thing truely good yet the degrees or measure of their aâ—ersion from God and goodnesse not perhaps alike in all albeit wee consider them as they are by birth without difference of education or as they are by meere ciuill education without any naturall knowledge of Gods written Lawe That such as heare the word and are pertakers of outward Christian discipline though not inwardly sanctified are not equally indisposed to bring forth fruit is necessarily included in the difference of vnfruitfull hearers resembled by the high way side and by stony and thorny grounds The framing notwithstanding of this dispotition supposed precedent to the infusion of liuely faith may not be ascribed to our abilities but to the spirit of God directing our thoughts and enabling vs for conceiuing a kinde of preuiall faith more then naturall by some externall or inferior grace so proportioned to these effects as sanctifying grace is to the fruits of true holinesse Probable it is might we speak out of experience that as Bees first make their Cels then fill them with hony or as the formatiue vertue first like an artisicer frames the organs or instruments of life and sense and
worke For seeing the ministration of this seruice not onely supplieth the necessities of the Saints but also is abundant by the thankesgiuing of many vnto God he that findeth seed vnto the sower will multiply the seed which wee thus sow and encrease the fruites of our beneuolence that it may redound more and more vnto his glory As it is extreme vanity without speciall occasions or pecular necessitie of extraordinary times to giue or make away the roote whence such fruit doth grow so is it a point of spirituall folly or infidelity to imagine the stocke should perish or not prosper by often lopping or that we should forset our hold of what we enioy by due paiment of rent or tribute vnto the Lord and owner CHAP. IX That faith cannot exercise it soueraignety euer our affections or desires vntill it bee seated in the heart with briefe admonitions for bringing it into this throne 1. FRom the former and like parables put foorth by the Author and finisher of our faith wee are taught that faith if perfect must be seated in the heart or fountaine of mans vaine imaginations whence euill thoughts still issue in great abundance vntill it be cleansed by infusion of this purifying grace Most fitly doth that parable of the leauen exemplify aswell the vse of faith as the truth of this obseruation Thus much at least it directly and necessarily implies That our assent vnto the Gospell of the kingdome must bee in such a part as the vertue of it may bee diffused thence vnto the whole masse which it is ordained to sanctifie For it must season our inbred affections alter the tast of euerie appetite qualifie and strengthen our naturall inclinations vnto good Now if wee consult true Philosophy no other member in the body besides the heart can be a fit seat for such absolute commaund But whether it be possible for Assent euery way the same with that which thus renewes the minde and hath such soueraignty ouer all our faculties to lodge els where then in this palace or chiefe mansion of the soule were curiosity to dispute Yet admit the same faith should els where reside it could not exercise the like souerainty as there it doth for euery desire or concupiscence deepely rooted would in temptations ouerbeare it Nor is it the greatnesse of the good proposed if our conceipt of it be but superficiall or our desires of it admitted onely into the confines of our soules that can ouersway such naturall propensions to a farre lesse as spring from the heart or center The reason whereof as of many other assertions in this short treatise shall God willing at large appeare in the article of euerlasting life where iust occasion likewise will bee offered to rescue the heartlesse imaginations of some late diuines more then half yeelded to the authority of Galen though forsaken in that point by the most exquisite moderne professors of the noble science hee taught that the head is the principall member as if Solomon or our Sauiour had spoken more vulgarly then accurately or philosophically when they ascribe this principallity to the heart How bee it the very ground of their arguments suppose this vulgar opinion if so men will haue it to bee an vndoubted truth in nature But referring philosophicall or scholastique disputes of this point or the like to their proper place the Gymnosophists deuice to represent the peace and quiet state of a temporall monarchie by the Monarchs presence in the Metropolis and the disturbance likely to ensue his absence may serue as a vulgar or popular illustration of that soueraignety which faith once seated as hath beene said may exercise ouer euery affection at it pleasure but not so seated shall euer want whilest hee trod the corners or vtmost parts of his buls hide the depression of one did raise an other but standing once still in the middle all lay quiet Thus while our assent vnto precepts diuine floats onely in the braine or keeps residence in the borders or suburbs of the soule it may perhaps suppresse some one or fewe exorbitant passions but the expulsiue or expugnatiue force which in this case it vseth being vnweldy neyther vniforme nor well planted will occasion others as bad to stirre or mutinee Vsually whiles men striue to beate folly or vanitie of youth by the strength of Gods Word not well rooted out of the fancy they let in couetousnesse into the heart oft times seeking to keepe out couetrousnesse popularity ambition or other affection whose helpe faith wâ—â—â—â—e and unsetled commonly vseth in such expugnations will finde occasion to insinuate themselues or though â—â—iâ—iâ— not yet well sâ—â—ed were able it selfe alone to root out couetousnesse restraine lâ—uishnesse or prodigallity or loppe off lâ—â—â—riant braunches of ambition yet there is a seceet pride which vsually springs out of these stocks for manie growe inwardly ambitious of their conquest ouer ambition or rather of restraining the out-breakings of this or other vnfruitfull plant Now these inward swellings though in themselues lesse are yet commonly most dangerous beecause they come neere the heart and will neuer bee asswaged vntill true faith bee enthronized there as in the Fort or Castle of the soule where it hath euery affection or desire as it were vndershot or at such commaund as they dare not stirre to it preiudice but by stealth or some secret aduantage eipyed by the flesh vnable to stand out against it For as motion beginning at the Center diffuseth it self equally throughout the whol sphere shaking euery part vnto the circumference and from this aduantage of it originall deades the force of contrary impressions whose impulsiue causes are but equally strong so faith possessed once of the heart hauing it force vnited by close reposall therein commaunds euery affection delight or pleasure of our soules and breakes the impetuousnes of euery inclination or propension contrary to such motion as it suggests seing no hopes can bee equall to the reward which it proposeth to the constant and resolute no feares comparable to the terrors which it represents to the negligent or â—loathfull followers of such courses as it prescribes And the equalitie of hopes and feares euen of the same rancke though set vpon like obiects equally interrested in the principall â—â—anâ—ion of the soule doe equally sway or moue vs either to vndertake any good or eschew any of more euils in themselues equiualent being proposed to our choice Now though God alone giue the victory onely able to make entrance for his graces into the heart wee may not in this respect foreâ—low the siege vntill he set the gates open He and none but He did place Dauid in the Hill Sion and gaue Gedeon victory ouer the Midiaâ—ites as they hoth well knewe and firmelie beleeued but their beliefe hâ—â—reof did not as Machiauell calâ—â—â—â—â—tes Christian Religion emasculate their mindes or tâ—e their handes from vsing such naturall strength and valour as they had their personall endeauours in fight were answearable